Regional Synod of Canada - Reformed Church in America

Pioneer Christian Monthly

Date - July 16/60

Contributor - Rev. J. Van Oostveen

Title - History And The Use Of The Fish Symbol : Part II

Topic - Church History

In the work De Baptismo, Tertullian presupposes a knowledge of the acrostic on the part of his readers. The formation of the acrostic may then be roughly dated 150200. 1)

The big problem, then, is to discover whether the significance of the Greek word for "fish" originally preceded the acrostic formula, or whether the eucharistic meaning was stamped on the new-born symbol?

"The first monograph devoted to the fish as the symbol of Christ was a Dissertatio de nomine Christi acrostichio Iqthuz piscis, by Johannes Cypriani, published, at Leipzig in 1699. This author reiates the symbol to the famous Sibylline acrostic. The archaeological evidence was introduced in a monograph published fifty years after the work just mentioned ... About forty monuments are handled in this work. However, many of them are non-Christian and forgeries.12)

Some time after the first quarter of the fourth century an unknown compiler produced the collection of Greek hexameters in fourteen books which is known as the Sibylline Oracles. These are forgeries of Jews and Christians of Rome, having many allusions to events of a much later time. In these we find the famous Sibylline Acrostic whose initial letters are "Jesus Christ, son of God, Saviour, Cross."

We may rightly ask concerning the relationship between the fish symbol to the acrostic. We may answer it by saying that the earlier fish-symbol suggested the acrostic, but the two phenomena were almost contemporaneous, and the epithets of Christ contained a sufficient basis for the evolution of the acrostic.

As has already been mentioned, the fish symbol is often associated with other Christian emblems, as the anchor or dove (See Figure A). This was to indicate that the deceased rested in Christ, in hope, and in peace. Sometimes a wreath appeared in the fish's mouth. This is thought to be an allusion to the crown which Christ will give to His saints.

It is claimed that in the catacomb of Pricilla there is an inscription reading "ALEXANDER TN", after which a fish is shown, Completing the phrase "Alexander in Christ".

Finegan, p. 383 in Light from the Ancient Past says that the grave inscription of Licinia Amias from around A.D. 200 has the word "Fish" followed by "of the living", which must mean "Jesus Christ, the Son of God, the Saviour of the living", and is adorned with two fishes, which may represent the Christians who are living.

A remarkable Greek inscription, iound about fifty years ago in an ancient Christian cemetery at Autun, in France, throws much light on the profound religious significance of the symbol of the fish. The date of about 400 is believed by eminent critics to be the cor rect year. The Greek language was cultivated there at that time. Mariott translated it. One can readily see in the Greek translation that the word lqtus occurs acrostically in the initial letters of the first five lines, and is found four times in the body of the inscription. The translation is as follows:

Offspring of the heavenly Ichthus, (Christ), see that a heart of holy reverence be thine, now that from divine waters thou hast received, while yet among mortals, a spring of life, that is to immortality. Quicken thy soul, beloved one, to ever fuller life, with the unfailing waters of wealth-giving wisdom, and receive the honey-sweet food of the Saviour of the saints. Eat with longing hunger, holding Ichthus (the Divine Food) in thy hands. On Ichthus (Christ) my hands are clasped; in thy love draw nigh unto me and be my guide, my Lord, and Saviour; I entreat thee, thou Light of them for whom the hour of death is past. My father, Aschandeius, dear unto my heart, and thou, sweet mother, and all I love on earth, oft as you look on Ichthus (the holy sign of Christ) so often think of me, Pectorius, your son. 3)

The Romans have interpreted this to mean that there is evidence of prayers for the dead, of the invocation of the Virgin Mary, the doctrine of transubstantiation and communion in one kind, and mention of the "sacred heart of Jesus".

There is still, however, another theory concerning the meaning of the fish-symbol which must not be overlooked. This theory is linked with Christ's baptism.

The most ambitious attempt to settle our question which has yet appeared was Hans Achelis' Das Symbol des Fishes, in which he elaborated the theory, based upon the literary sources, that the symbol of the fish was a reference to the baptism of Christ. It was on this occasion that Christ was first saluted as the Son of God, and the Fish was chosen to represent Christ as the type best suited to Convey,the allusion to the baptism. The symbol thus derived made its way from Rome, its starting-point throughout the Christian world. 4)

This man was not alone in his view for some of the early Church Fathers, too, believed the fish symbol to be an allusion to the ordinance of baptism. Tertullion said, "We are little fishes in Christ our great fish. For we are born in water, and can be saved only by continuing therein, that is, through the spiritual grace of which baptism is the visible sign". Clement said, "This sign will prevent men from forgetting their origin".

I have presented to you various views concerning the meaning of the fish-symbol. This enables us to see how baffling and confusing the study becomes, since so few writers are in complete agreement with one another. It seems, however, that we may narrow down the possible meanings of the symbol to three: 1. the eucharistic significance (Catholic view), 2.,the world-play of the acrostic (traditional view of the symbol), and 3. the baptismal allusion. All will agree that the meaning of the fish almost always clearly represents Christ.

Popularity of the Fish-Symbol

We will have to admit that in spite of the acrostic, which made the fish-symbol extremely popular, nearly one hundred examples of the fish-symbol are already attributed to the first three centuries. It appears on the funeral slabs, sculptured on limestone coffins, moulded on lamps, engraven on rings and seals, carved in ivory and precious stones, and cast in bronze or glass.

Clement of Alexandria who lived approximately 200 A.D. stated that seals such as that of a dove, a fish, a ship, a lyre, or 'an anchor, should be worn rather than idolatrous and licentious symbols. He recommended that they be worn as rings on the little finger, so that one's work would not be hindered.

The fish-symbol, which was cast in bronze or glass, was often pierced in order to be worn like an amulet, and frequently given to the neophyte at baptism to remind him of the privileges and obligations which it conferred, and they are often found buried with the dead ... Sometimes this sacred sign is inscribed on pagan tombstones used to close the loculi of the Catacombs, in order to give them a Christian character. 5)

During the fourth century the symbol rapidly fell into disuse, and by the beginning of the fifth century it had almost entirely disappeared from religious art.

The abandonment of this remarkable figure may be explained by its mysterious character. It is t striking illustration of the primitive Church which used signs whose secret meanings could not be understood by the heathen foes. 'Through the fish the truths of faith were made a coherent whole." 6) When the age of persecution passed away there was no longer the necessity to conceal under allusions and emblems, known only to the initiated, religious truths which were proclaimed on every hand. So, this sign fell into disuse.

Conclusion

Men have ransacked the Old and New Testaments for prototypes, the writings of the Fathers have been reviewed, antiquity has been searched for parallels, but all will agree that so long as no monumental or literary sources illuminate the darkness which surrounds this subject, one cannot state dogmatically the origin and real significance of the fish-symbol, and thus the problem seems still as far from solution as ever.

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